Yesaya 2:19

2:19 They ¹  will go into caves in the rocky cliffs

and into holes in the ground, ² 

trying to escape the dreadful judgment of the Lord ³ 

and his royal splendor,

when he rises up to terrify the earth. ⁴ 

Yesaya 2:21

2:21 so they themselves can go into the crevices of the rocky cliffs

and the openings under the rocky overhangs, ⁵ 

trying to escape the dreadful judgment of the Lord ⁶ 

and his royal splendor,

when he rises up to terrify the earth. ⁷ 

Yesaya 14:9

14:9 Sheol ⁸  below is stirred up about you,

ready to meet you when you arrive.

It rouses ⁹  the spirits of the dead for you,

all the former leaders of the earth; ¹⁰ 

it makes all the former kings of the nations

rise from their thrones. ¹¹ 

Yesaya 14:21-22

14:21 Prepare to execute ¹²  his sons

for the sins their ancestors have committed. ¹³ 

They must not rise up and take possession of the earth,

or fill the surface of the world with cities.” ¹⁴ 

14:22 “I will rise up against them,”

says the Lord who commands armies.

“I will blot out all remembrance of Babylon and destroy all her people, ¹⁵ 

including the offspring she produces,” ¹⁶ 

says the Lord.

Yesaya 14:24

14:24 ¹⁷ The Lord who commands armies makes this solemn vow:

“Be sure of this:

Just as I have intended, so it will be;

just as I have planned, it will happen.

Yesaya 23:12-13

23:12 He said,

“You will no longer celebrate,

oppressed ¹⁸  virgin daughter Sidon!

Get up, travel to Cyprus,

but you will find no relief there.” ¹⁹ 

23:13 Look at the land of the Chaldeans,

these people who have lost their identity! ²⁰ 

The Assyrians have made it a home for wild animals.

They erected their siege towers, ²¹ 

demolished ²²  its fortresses,

and turned it into a heap of ruins. ²³ 

Yesaya 24:20

24:20 The earth will stagger around ²⁴  like a drunk;

it will sway back and forth like a hut in a windstorm. ²⁵ 

Its sin will weigh it down,

and it will fall and never get up again.

Yesaya 26:14

26:14 The dead do not come back to life,

the spirits of the dead do not rise. ²⁶ 

That is because ²⁷  you came in judgment ²⁸  and destroyed them,

you wiped out all memory of them.

Yesaya 26:19

26:19 ²⁹ Your dead will come back to life;

your corpses will rise up.

Wake up and shout joyfully, you who live in the ground! ³⁰ 

For you will grow like plants drenched with the morning dew, ³¹ 

and the earth will bring forth its dead spirits. ³² 

Yesaya 28:18

28:18 Your treaty with death will be dissolved; ³³ 

your agreement ³⁴  with Sheol will not last. ³⁵ 

When the overwhelming judgment sweeps by, ³⁶ 

you will be overrun by it. ³⁷ 

Yesaya 28:21

28:21 For the Lord will rise up, as he did at Mount Perazim, ³⁸ 

he will rouse himself, as he did in the Valley of Gibeon, ³⁹ 

to accomplish his work,

his peculiar work,

to perform his task,

his strange task. ⁴⁰ 

Yesaya 31:2

31:2 Yet he too is wise ⁴¹  and he will bring disaster;

he does not retract his decree. ⁴² 

He will attack the wicked nation, ⁴³ 

and the nation that helps ⁴⁴  those who commit sin. ⁴⁵ 

Yesaya 46:10

46:10 who announces the end from the beginning

and reveals beforehand ⁴⁶  what has not yet occurred,

who says, ‘My plan will be realized,

I will accomplish what I desire,’

Yesaya 49:8

49:8 This is what the Lord says:

“At the time I decide to show my favor, I will respond to you;

in the day of deliverance I will help you;

I will protect you ⁴⁷  and make you a covenant mediator for people, ⁴⁸ 

to rebuild ⁴⁹  the land ⁵⁰ 

and to reassign the desolate property.

Yesaya 51:17

51:17 Wake up! Wake up!

Get up, O Jerusalem!

You drank from the cup the Lord passed to you,

which was full of his anger! ⁵¹ 

You drained dry

the goblet full of intoxicating wine. ⁵² 

Yesaya 58:12

58:12 Your perpetual ruins will be rebuilt; ⁵³ 

you will reestablish the ancient foundations.

You will be called, ‘The one who repairs broken walls,

the one who makes the streets inhabitable again.’ ⁵⁴ 

[2:19]  ¹ tn The identity of the grammatical subject is unclear. The “idols” could be the subject; they will “go” into the caves and holes when the idolaters throw them there in their haste to escape God’s judgment (see vv. 20-21). The picture of the idols, which represent the foreign deities worshiped by the people, fleeing from the Lord would be highly polemical and fit the overall mood of the chapter. However it seems more likely that the idolaters themselves are the subject, for v. 10 uses similar language in sarcastically urging them to run from judgment.

[2:19]  ² tn Heb “dust”; ASV “into the holes of the earth.”

[2:19]  ³ tn Heb “from the dread of the Lord,” that is, from the dread that he produces in the objects of his judgment.” The words “trying to escape” are supplied in the translation for stylistic reasons.

[2:19]  ⁴ tn Or “land.” It is not certain if these verses are describing the judgment of Judah (see vv. 6-9) or a more universal judgment on all proud men.

[2:21]  ⁵ sn The precise point of vv. 20-21 is not entirely clear. Are they taking the idols into their hiding places with them, because they are so attached to their man-made images? Or are they discarding the idols along the way as they retreat into the darkest places they can find? In either case it is obvious that the gods are incapable of helping them.

[2:21]  ⁶ tn Heb “from the dread of the Lord,” that is, from the dread that he produces in the objects of his judgment.” The words “trying to escape” are supplied in the translation for stylistic reasons.

[2:21]  ⁷ tn Or “land.” It is not certain if these verses are describing the judgment of Judah (see vv. 6-9) or a more universal judgment on all proud men. Almost all English versions translate “earth,” taking this to refer to universal judgment.

[14:9]  ⁸ sn Sheol is the proper name of the subterranean world which was regarded as the land of the dead.

[14:9]  ⁹ tn Heb “arousing.” The form is probably a Polel infinitive absolute, rather than a third masculine singular perfect, for Sheol is grammatically feminine (note “stirred up”). See GKC 466 §145.t.

[14:9]  ¹⁰ tn Heb “all the rams of the earth.” The animal epithet is used metaphorically here for leaders. See HALOT 903 s.v. *עַתּוּד.

[14:9]  ¹¹ tn Heb “lifting from their thrones all the kings of the nations.” הֵקִים (heqim, a Hiphil perfect third masculine singular) should be emended to an infinitive absolute (הָקֵים, haqem). See the note on “rouses” earlier in the verse.

[14:21]  ¹² tn Or “the place of slaughter for.”

[14:21]  ¹³ tn Heb “for the sin of their fathers.”

[14:21]  ¹⁴ sn J. N. Oswalt (Isaiah [NICOT], 1:320, n. 10) suggests that the garrison cities of the mighty empire are in view here.

[14:22]  ¹⁵ tn Heb “I will cut off from Babylon name and remnant” (ASV, NAB, and NRSV all similar).

[14:22]  ¹⁶ tn Heb “descendant and child.”

[14:24]  ¹⁷ sn Having announced the downfall of the Chaldean empire, the Lord appends to this prophecy a solemn reminder that the Assyrians, the major Mesopotamian power of Isaiah’s day, would be annihilated, foreshadowing what would subsequently happen to Babylon and the other hostile nations.

[23:12]  ¹⁸ tn Or “violated, raped,” the point being that Daughter Sidon has lost her virginity in the most brutal manner possible.

[23:12]  ¹⁹ tn Heb “[to the] Kittim, get up, cross over; even there there will be no rest for you.” On “Kittim” see the note on “Cyprus” at v. 1.

[23:13]  ²⁰ tn Heb “this people [that] is not.”

[23:13]  ²¹ tn For the meaning of this word, see HALOT 118 s.v. *בַּחוּן.

[23:13]  ²² tn Or “laid bare.” For the meaning of this word, see HALOT 889 s.v. ערר.

[23:13]  ²³ sn This verse probably refers to the Assyrian destruction of Babylon.

[24:20]  ²⁴ tn Heb “staggering, staggers.” The Hebrew text uses the infinitive absolute before the finite verb for emphasis and sound play.

[24:20]  ²⁵ tn The words “in a windstorm” are supplied in the translation to clarify the metaphor.

[26:14]  ²⁶ sn In light of what is said in verse 14b, the “dead” here may be the “masters” mentioned in verse 13.

[26:14]  ²⁷ tn The Hebrew term לָכֵן (lakhen) normally indicates a cause-effect relationship between what precedes and follows and is translated, “therefore.” Here, however, it infers the cause from the effect and brings out what is implicit in the previous statement. See BDB 487 s.v.

[26:14]  ²⁸ tn Heb “visited [for harm]” (cf. KJV, ASV); NAB, NRSV “you have punished.”

[26:19]  ²⁹ sn At this point the Lord (or prophet) gives the people an encouraging oracle.

[26:19]  ³⁰ tn Heb “dust” (so KJV, NAB, NASB, NIV, NRSV).

[26:19]  ³¹ tn Heb “for the dew of lights [is] your dew.” The pronominal suffix on “dew” is masculine singular, like the suffixes on “your dead” and “your corpses” in the first half of the verse. The statement, then, is addressed to collective Israel, the speaker in verse 18. The plural form אוֹרֹת (’orot) is probably a plural of respect or magnitude, meaning “bright light” (i.e., morning’s light). Dew is a symbol of fertility and life. Here Israel’s “dew,” as it were, will soak the dust of the ground and cause the corpses of the dead to spring up to new life, like plants sprouting up from well-watered soil.

[26:19]  ³² sn It is not certain whether the resurrection envisioned here is intended to be literal or figurative. A comparison with 25:8 and Dan 12:2 suggests a literal interpretation, but Ezek 37:1-14 uses resurrection as a metaphor for deliverance from exile and the restoration of the nation (see Isa 27:12-13).

[28:18]  ³³ tn On the meaning of כָּפַר (kafar) in this context, see HALOT 494 s.v. I כפר and J. N. Oswalt, Isaiah (NICOT), 1:515, n. 9.

[28:18]  ³⁴ tn Normally the noun חָזוּת (khazut) means “vision.” See the note at v. 15.

[28:18]  ³⁵ tn Or “will not stand” (NIV, NRSV).

[28:18]  ³⁶ tn See the note at v. 15.

[28:18]  ³⁷ tn Heb “you will become a trampling place for it.”

[28:21]  ³⁸ sn This probably alludes to David’s victory over the Philistines at Baal Perazim. See 2 Sam 5:20.

[28:21]  ³⁹ sn This probably alludes to the Lord’s victory over the Canaanites at Gibeon, during the days of Joshua. See Josh 10:10-11.

[28:21]  ⁴⁰ sn God’s judgment of his own people is called “his peculiar work” and “his strange task,” because he must deal with them the way he treated their enemies in the past.

[31:2]  ⁴¹ sn This statement appears to have a sarcastic tone. The royal advisers who are advocating an alliance with Egypt think they are wise, but the Lord possesses wisdom as well and will thwart their efforts.

[31:2]  ⁴² tn Heb “and he does not turn aside [i.e., “retract”] his words”; NIV “does not take back his words.”

[31:2]  ⁴³ tn Heb “and he will arise against the house of the wicked.”

[31:2]  ⁴⁴ sn That is, Egypt.

[31:2]  ⁴⁵ tn Heb “and against the help of the doers of sin.”

[46:10]  ⁴⁶ tn Or “from long ago”; KJV, NASB, NIV, NRSV “from ancient times.”

[49:8]  ⁴⁷ tn The translation assumes the verb is derived from the root נָצָר (natsar, “protect”). Some prefer to derive it from the root יָצָר (yatsar, “form”).

[49:8]  ⁴⁸ tn Heb “a covenant of people.” A person cannot literally be a covenant; בְּרִית (bÿrit) is probably metonymic here, indicating a covenant mediator. Here עָם (’am, “people”) appears to refer to Israel. See the note at 42:6.

[49:8]  ⁴⁹ tn The Hiphil of קוּם (qum, “arise”) is probably used here in the sense of “rebuild.”

[49:8]  ⁵⁰ tn The “land” probably stands by metonymy for the ruins within it.

[51:17]  ⁵¹ tn Heb “[you] who have drunk from the hand of the Lord the cup of his anger.”

[51:17]  ⁵² tn Heb “the goblet, the cup [that causes] staggering, you drank, you drained.”

[58:12]  ⁵³ tn Heb “and they will build from you ancient ruins.”

[58:12]  ⁵⁴ tc The Hebrew text has “the one who restores paths for dwelling.” The idea of “paths to dwell in” is not a common notion. Some have proposed emending נְתִיבוֹת (nÿtivot, “paths”) to נְתִיצוֹת (nÿtitsot, “ruins”), a passive participle from נָתַץ (natats, “tear down”; see HALOT 732 s.v. *נְתִיצָה), because tighter parallelism with the preceding line is achieved. However, none of the textual sources support this emendation. The line may mean that paths must be repaired in order to dwell in the land.